{"corpus":"steiner","locus":"GA 5/l03/p002-p007","extent":"range","passage_number":2,"through":7,"paragraph_count":6,"first_locus":"GA 5/l03/p002","last_locus":"GA 5/l03/p007","lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Part III. Friedrich Nietzsche's Personality and Psychotherapy","date":null,"location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["RSPI1960"]},"witness_completeness":{"ratio":0.65,"band":"short","note":"This witness is materially shorter than the original (below 75%). Passages may be omitted without any visible gap. A phrase absent here is NOT evidence it is absent from the original; search the original language before concluding.","word_count":4530,"original_word_count":6942,"may_be_abridged":true},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p002-p007","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p002-p007.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03#p002","word_count":1267,"quote_safe":true,"passages":[{"passage_number":2,"locus":"GA 5/l03/p002","text":"As the psychic processes act parallel with the brain stimulae, so physiological psychology goes side by side with brain physiology. Where the latter does not as yet offer sufficient knowledge, physiological psychology may make purely provisional investigation into psychic appearances, but always accompanied by the thought that for these psychic appearances the *possibility* of a parallelism with cerebral processes must also be proved.” Even if one does not fully endorse this statement of Theodor Ziehen, (compare his *Leitfaden der Physiologischen Psychologie*, Guide to Physiological Psychology, p. 2) one will have to admit that it has proved itself exceptionally fruitful for the methods of psychology. Under the influence of his point of view which he expresses, this science has attained truly scientific knowledge. But one must be quite clear about the significant light which the observation of the *pathological* soul appearances throws upon the connection between psychic appearances and the corresponding physiological processes. Pathological experimentation has rendered great service to psychology as well as to physiology. The abnormal facts of the soul life clarify the normal ones for us. But it must be especially important to follow abnormal manifestations into those realms where the soul activity intensifies to the point of the highest spiritual achievements.","text_trust":"verbatim","quote_safe":true,"word_count":204,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p002","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p001","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p001"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":194,"en_words":214,"ratio":1.1,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p001"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":3,"locus":"GA 5/l03/p003","text":"A personality like Nietzsche offers special points of interest for such observation. A morbid kernel in his personality gave him occasion to return to the physiological groundwork of his reflections. He alternately sounded all notes from poetic diction to the highest points of conceptional abstraction. He expressed himself very sharply over the connection of his ideas with his physical condition. “In the year 1879 I completed my professorship in Basle, during the summer lived like a shadow in St. Moritz, and the next winter, the most sunless of my whole life, I existed like a shadow in Naumburg. This was my minimum. I reached the lowest point of vitality in my thirty-sixth year; I still lived, but without seeing three steps ahead of me. *Der Wanderer und sein Schatten*, The Wanderer and his Shadow, came to existence during this time. Without doubt, I then had an understanding for shadows; ... The following winter, my first winter in Genoa, brought about that sweetening and spiritualization which is conditioned by an extreme poverty of blood and muscle; the *Morgenröte*, Dawn; the perfect clarity and joyousness, even exuberance of spirit, which the latter work reflects, is compatible with me, not only with the deepest physiological weakness, but also with an excess of painfulness. In the midst of my torment, which an uninterrupted three-day headache, together with the most wretched vomiting of slime brings with it, I possessed a dialectic clarity *par excellence*, and thought through things very cold-bloodedly, *for which, in a more healthy condition, I was not sufficiently a climber nor sufficiently crafty, nor sufficiently cold*. My readers know perhaps to what extent I consider dialectic as a symptom of decadence, for example, in the most famous instance: in the case of Socrates” (Compare M. G. Conrad, *Ketzerblut*, page 186, and Elizabeth Foerster-Nietzsche, *The Life of Friedrich Nietzsche*, Volume II, page 328). (See also Nietzsche's Works, German Edition, 1911, Vol. XV. p. 9-12)","text_trust":"verbatim","quote_safe":true,"word_count":321,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p003","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p002","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p002"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":278,"en_words":321,"ratio":1.15,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p002"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":4,"locus":"GA 5/l03/p004","text":"Nietzsche considered the change of his ways of thinking to be absolutely the result of the changeability of his physical condition. “A philosopher who has passed through many states of health, and will do so again and again, has also passed through many philosophies; he simply cannot do otherwise each time than to transpose his condition into a spiritual form and, perspective; this art of transfiguration is his philosophy.” (Nietzsche's Works, Volume V, page 8) In his recollections written in 1888, his *Ecce Homo*, Nietzsche tells how from his sickness he received the impulse to develop within himself an optimistic world conception: “For once, pay attention to this: the years of my lowest vitality were those when I ceased to be a pessimist; the instinct for self-reconstruction forbade me a philosophy of poverty and discouragement.” (Elizabeth Foerster-Nietzsche, *The Life of Friedrich Nietzsche*, Volume II, page 338)","text_trust":"verbatim","quote_safe":true,"word_count":146,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p004","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p003","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p003"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":131,"en_words":146,"ratio":1.11,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p003"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":5,"locus":"GA 5/l03/p005","text":"The contradictory in Nietzsche's world of ideas is understandable from this point of view. His physical nature moved in contrasts. “Provided one is a person, by necessity one also has the philosophy of a person; yet there is a substantial difference. In the one instance there are his deficiencies, which philosophize; in the other, his riches and his strength.” (Nietzsche's Works, Volume V, page 5) In Nietzsche himself the two conditions alternated: one time the one, one time the other was dominant. As long as he was in full possession of his youthful forces, he considered the “pessimism of the nineteenth century as a symptom of a higher power of thought, a victorious fullness of life;” he considered the *tragic* knowledge, which he found in Schopenhauer, to be “the most beautiful luxury of our culture, its most costly, most aristocratic, most dangerous kind of waste, but always on the basis of its over-richness, as its *permitted* luxury.” He could no longer see such a permitted luxury in the tragic knowledge, when the morbid in his life held the upper hand. For that reason, from now on, he creates for himself a philosophy of the greatest possible life-affirmation. Now he needed a world conception of “ego affirmation, ego glorification,” a master morality; he needed the philosophy; of “eternal return.” “I shall return again with this sun, with this earth, with this eagle, with this serpent—not to a new life, or to a better life, or to a similar life: I shall come back eternally to this identical, this self-same life in the greatest and also in the smallest.” “For the earth is a god's table, trembling with new, creative work and divine plans; Oh, how ardently I long for eternity and for the marriage ring of rings, the ring of the return!” ( *Zarathustra*, Third Part)","text_trust":"verbatim","quote_safe":true,"word_count":305,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p005","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p004","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p004"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 5/l05/p004"],"reader_part":true,"length_check":{"de_words":409,"en_words":450,"ratio":1.1,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p004"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":6,"locus":"GA 5/l03/p006","text":"The uncertain information we possess about Nietzsche's ancestry unfortunately makes it impossible to judge properly how much of Nietzsche's spiritual peculiarity is to be traced to inheritance. It is often incorrectly stated that his father died of a brain sickness. The latter contracted this illness through an accident only after Nietzsche's birth. However, it does not seem unimportant that Nietzsche himself points to a morbid element in his father. “My father died at thirty-six years; he was delicate, gracious and morbid, like a being destined only for a moment, or like a kind of recollection of life, rather than life itself.” (M. G. Conrad, *Ketzerblut*, p. 179) When Nietzsche speaks of the fact that within himself lived something decadent next to something healthy; he apparently considers that the former is derived from his father, the latter from his mother, who was a thoroughly sound woman.","text_trust":"verbatim","quote_safe":true,"word_count":145,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p006","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p004","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p004"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 5/l05/p004"],"reader_part":true,"length_check":{"de_words":409,"en_words":450,"ratio":1.1,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"discrepancy","checked_against":["GA 5/l05/p004"],"missing_from_translation":["Zarathustra"],"present_only_in_translation":[],"bead_confidence":"high","bead_length_ratio":1.1,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":7,"locus":"GA 5/l03/p007","text":"We find in Nietzsche's soul life a series of traits bordering on the pathological, which remind one of Heinrich Heine and of Leopardi, who also are similar to him in other respects. Heine was tortured by gloomy melancholia from his youth, and suffered from dream-like conditions; later, out of the most pitiful physical constitution and increasing ill-health he knew how to create ideas which were not far removed from those of Nietzsche. Indeed, in Heine one finds almost a predecessor of Nietzsche, in the sense of the contrast between the Apollonian, or quietly observing attitude toward life, and the Dionysian, the dithyrambic life-affirmation. Heine's spiritual life also remains inexplicable from the psychological point of view if one does not take into consideration the pathological essence of his nature which he had inherited from his father, who was a weak personality, creeping through life like a shadow.","text_trust":"verbatim","quote_safe":true,"word_count":146,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p007","german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p005","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p005"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":134,"en_words":146,"ratio":1.09,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p005"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. 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A phrase absent here is NOT evidence it is absent from the original; search the original language before concluding."}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 5/l05/p001","passage_number":1,"text":"«Wie die psychischen Vorgänge den Gehirnerregungen parallel gehen, geht die physiologische Psychologie der Hirnphysiologie parallel. Wo die letztere ihr genügende Erkenntnis noch nicht bietet, wird die physiologische Psychologie die psychischen Erscheinungen wohl provisorisch rein als solche erforschen dürfen, jedoch immer geleitet von dem Gedanken, dass auch für diese psychischen Erscheinungen wenigstens die *Möglichkeit* eines Parallelismus zu zerebralen Vorgängen nachgewiesen werden muss.» Auch wenn man diesen Satz *Theodor Ziehens* (vgl. dessen «Leitfaden der physiologischen Psychologie», S. 2) nicht unbedingt unterschreibt, wird man doch zugeben müssen, dass er sich für die Methode der Psychologie außerordentlich fruchtbar erwiesen hat. Unter dem Einflusse der Anschauung, welche er ausdrückt, ist diese Wissenschaft zu wirklich naturwissenschaftlichen Erkenntnissen gelangt. Aber man wird sich auch klar darüber sein müssen, welch bedeutungsvolles Licht auf den Zusammenhang der psychischen Erscheinungen mit den entsprechenden physiologischen Vorgängen gerade die Beobachtung *pathologischer* Seelenerscheinungen wirft. Das *pathologische* Experiment hat sowohl der Psychologie wie der Physiologie die größten Dienste geleistet. Die abnormen Tatsachen des Seelenlebens klären uns über die normalen auf. Besonders wichtig muss es aber erscheinen, die abnormen Erscheinungen bis in die Gebiete hinein zu verfolgen, in denen sich die Seelentätigkeit bis zu den höchsten geistigen Leistungen steigert.","text_trust":"verbatim","quote_safe":true,"word_count":194,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p001"},{"locus":"GA 5/l05/p002","passage_number":2,"text":"Eine Persönlichkeit wie die Nietzsches bietet zu einer solchen Betrachtung besondere Anhaltspunkte. Ein morbider Kern in seiner Persönlichkeit gab ihm immer und immer wieder Veranlassung, auf die physiologische Grundlage seiner Vorstellungen zurückzugehen. Er hat abwechselnd alle Töne angeschlagen, von der poetischen Diktion bis zu den höchsten Gipfeln der begrifflichen Abstraktion. Er spricht sich mit aller Schärfe darüber aus, wie seine Vorstellungsweise mit seinen körperlichen Zuständen zusammenhängt. «Im Jahre 1879 legte ich meine Basler Professur nieder, lebte den Sommer über wie ein Schatten in St. Moritz und den nächsten Winter, den sonnenärmsten meines Lebens, als Schatten in Naumburg. Dies war mein Minimum. In meinem sechsunddreißigsten Lebensjahre kam ich auf den niedrigsten Punkt meiner Vitalität — ich lebte noch, doch ohne drei Schritte weit vor mich zu sehen. 9Der Wanderer und sein Schatten: entstand währenddem. Unzweifelhaft, ich verstand mich damals auf Schatten ... Im Winter darauf, meinem ersten Genueser Winter, brachte jene Versüßung und Vergeistigung, die mit einer extremen Armut an Blut und Muskel beinahe bedingt ist, die 9Morgenröte: hervor. Die vollkommene Helle und Heiterkeit, selbst Exuberanz des Geistes, welche das genannte Werk widerspiegelt, verträgt sich bei mir nicht nur mit der tiefsten physiologischen Schwäche, sondern sogar mit einem Exzess von Schmerzgefühl.» «Mitten in Martern, die ein ununterbrochner dreitägiger Gehirn-Schmerz samt mühseligem Schleim-Erbrechen mit sich bringt, — besaß ich eine Dialektiker-Klarheit par excellence und dachte Dinge sehr kaltblütig durch, *zu denen ich in gesünderen Verhältnissen nicht Kletterer, nicht raffiniert, nicht kalt genug bin*. Meine Leser wissen vielleicht, inwiefern ich Dialektik als Dekadenz-Symptome betrachte, zum Beispiel im allerberühmtesten Fall: im Fall des Sokrates.» — (Vgl. M. G. Conrad: «Ketzerblut», S. 186, und Elisabeth Förster-Nietzsche: «Das Leben Friedrich Nietzsches» II, I, S.328.)","text_trust":"verbatim","quote_safe":true,"word_count":278,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p002"},{"locus":"GA 5/l05/p003","passage_number":3,"text":"Nietzsche betrachtet den Wechsel seiner Vorstellungsarten geradezu als das Ergebnis der Veränderlichkeit in seinen körperlichen Zuständen. «Ein Philosoph, der den Gang durch viele Gesundheiten gemacht hat und immer wieder macht, ist auch durch ebenso viele Philosophien hindurchgegangen: er *kann* eben nicht anders, als seinen Zustand jedesmal in die geistigste Form und Ferne umzusetzen, — diese Kunst der Transfiguration *ist* eben Philosophie.» (Werke, Band V, S.8.) In seinen i888 niedergeschriebenen Lebenserinnerungen «Ecce homo» spricht Nietzsche davon, wie er aus der Krankheit heraus den Antrieb erhalten hat, eine optimistische Weltauffassung in sich auszubilden: «Denn man gebe acht darauf: die Jahre meiner niedrigsten Vitalität waren es, wo ich *aufhörte*, Pessimist zu sein: der Instinkt der Selbst-Wiederherstellung *verbot* mir eine Philosophie der Armut und Entmutigung.» (Elisabeth Förster-Nietzsche, «Das Leben Friedrich Nietzsches» II, I. S. 338f)","text_trust":"verbatim","quote_safe":true,"word_count":131,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p003"},{"locus":"GA 5/l05/p004","passage_number":4,"text":"Das Widerspruchsvollste in Nietzsches Ideenwelt erscheint von diesem Gesichtspunkte aus begreiflich. In Gegensätzen bewegte sich seine physische Natur. «Man hat nämlich, vorausgesetzt, dass man eine Person ist, notwendig auch die *Philosophie seiner Person*: doch gibt es da einen erheblichen Unterschied. Bei dem einen sind es seine Mängel, welche philosophieren, bei dem andern seine Reichtümer und Kräfte.» (Werke, Band V, S.5.) Bei Nietzsche selbst ist es abwechselnd einmal das eine, einmal das andere. Solange er sich im Vollbesitz der Jugendkraft befand, nahm er den «Pessimismus des neunzehnten Jahrhunderts als Symptom einer höheren Kraft des Gedankens, einer siegreichen Fülle des Lebens»; er nahm die *tragische* Erkenntnis, die er bei Schopenhauer vorfand, als «den schönsten Luxus unserer Kultur, als deren kostbarste, vornehmste, gefährlichste Art Verschwendung, aber immerhin auf Grund ihres Überreichtums, als ihren *erlaubten* Luxus.» Einen solch *erlaubten* Luxus konnte er in der tragischen Erkenntnis nicht mehr sehen, als das Morbide in seinem Leben die Oberhand bekam. Deswegen schafft er sich nunmehr eine Philosophie der höchstmöglichen Lebensbejahung. Er brauchte nun eine Weltanschauung der «Selbstbejahung, der Selbstverherrlichung», eine Herrenmoral; er brauchte die Philosophie der «Ewigen Wiederkunft». «Ich komme wieder, mit dieser Sonne, mit dieser Erde, mit diesem Adler, mit dieser Schlange — *nicht* zu einem neuen Leben oder besseren Leben oder ähnlichen Leben: — ich komme ewig wieder zu diesem gleichen und seligen Leben, im größten und auch im kleinsten.» -«Denn ein Göttertisch ist die Erde, und zitternd von schöpferischen neuen Worten und Götterwürfen: 0, wie sollte ich nicht nach der Ewigkeit brünstig sein und nach dem hochzeitlichen Ring der Ringe, — dem Ring der Wiederkunft?» («Zarathustra», III. T.) Die unsicheren Angaben, die wir über Nietzsches Vorfahren besitzen, machen ein befriedigendes Urteil darüber leider unmöglich, wie viel von Nietzsches geistiger Eigentümlichkeit auf *Vererbung* zurückzuführen ist. Mit Unrecht ist öfter darauf hingewiesen worden, dass sein Vater an einer Gehirnkrankheit gestorben ist. Dieser hat sich die Krankheit erst nach Nietzsches Geburt durch einen Unfall zugezogen. Nicht unwichtig scheint aber doch zu sein, dass Nietzsche selbst auf ein morbides Element bei seinem Vater hinweist. «Mein Vater starb mit sechsunddreißig Jahren: er war zart, liebenswürdig und morbid, wie ein nur zum Vorübergehen bestimmtes Wesen, — eher eine gütige Erinnerung an das Leben, als das Leben selbst.» -(M. G. Conrad, «Ketzerblut», S. 179.) Wenn Nietzsche davon spricht, dass in ihm etwas Dekadentes neben etwas Gesundem lebt, so denkt er offenbar selbst daran, das erstere von seinem Vater, das letztere von seiner Mutter herzuleiten, die eine kerngesunde Frau war.","text_trust":"verbatim","quote_safe":true,"word_count":409,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p004"},{"locus":"GA 5/l05/p005","passage_number":5,"text":"In Nietzsches Seelenleben finden sich eine Reihe von ans Pathologische grenzenden Zügen, die an *Heinrich Heine* und an *Leopardi* erinnern, die auch sonst viel ähnliches mit ihm haben. Heine wurde von Jugend auf von düstersten Melancholien gequält, litt an traumartigen Zuständen; und auch er wusste später aus der elendesten Körperverfassung, aus zunehmendem Siechtum die Ideen zu schöpfen, die denen Nietzsches nicht ferne stehen. Ja, man findet in Heine geradezu einen Vorläufer Nietzsches in bezug auf die Gegenüberstellung von apollinischer oder ruhig betrachtender Lebensauffassung (vgl. «Die Philosophie Friedrich Nietzsches als psycho-pathologisches Problem», oben, S.127) und dionysisch-dithyrambischer Lebensbejahung. Und auch Heines Geistesleben bleibt vom psychologischen Gesichtspunkte aus unerklärlich, wenn man nicht den pathologischen Kern in seiner Natur berücksichtigt, den er von seinem Vater ererbt hat, der eine degenerative, wie ein Schatten durchs Leben schleichende Persönlichkeit war.","text_trust":"verbatim","quote_safe":true,"word_count":134,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p005"}],"beads":[{"from":[1,2],"to":[1],"confidence":"high","pairing_state":"proposed"},{"from":[3],"to":[2],"confidence":"high","pairing_state":"proposed"},{"from":[4],"to":[3],"confidence":"high","pairing_state":"proposed"},{"from":[5,6],"to":[4],"confidence":"high","pairing_state":"verified"},{"from":[7],"to":[5],"confidence":"high","pairing_state":"proposed"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}